- “Thus have I heard” is the Salayatanavibhanga Sutta. There, “to be understood” means to be known through the path along with insight. “Mental explorations” are thoughts and reflections. Here, the mind that produces thoughts is meant by “mind,” and the explorations of the mind are “mental explorations.” “Seven bases” are the bases of beings dependent on the cycle of existence and liberation. Here, eighteen are called cycle bases, eighteen are called liberation bases, and these too should be understood through the path along with insight. “Trainers of horses” means those who teach the conduct of horse trainers, etc., meaning those who tame the untamed. The rest will become clear in the analysis itself. “This is the summary” is the setting of the matrix.
- Eye-base and others are explained in detail in the Visuddhimagga. “Eye-consciousness” means the two eye-consciousnesses from wholesome and unwholesome results. The same method applies to other sense-consciousnesses. Here, mind-consciousness refers to all except these ten. “Eye-contact” means contact in the eye. This is a designation for contact associated with eye-consciousness. The same method applies to others. “Having seen a form with the eye” means having seen a form with eye-consciousness. This method applies everywhere. “Basis for joy” means the cause that becomes an object for joy. “Explores” means it explores by the occurrence of reflection there, and the associated thought too. In this way, eighteen mental explorations known as thoughts and reflections should be understood. Here, “six explorations of joy” means they explore along with joy. The same method applies to the other two sets of terms.
- “House-based” means based on sensual pleasures. “Renunciation-based” means based on insight. “Desirable” means sought after. “Agreeable” means liked. “Pleasing” means the mind delights in these, of those pleasing things. “Connected with worldly baits” means connected with craving. “Past” means already obtained. Joy may arise regarding the present, but how does it arise for the past? Even for the past, strong joy arises for one who recalls, “As I experience a desirable object now, so did I experience in the past.”
“Impermanence” means the characteristic of impermanence. “Change, fading, and cessation” means change by departing from its natural state, fading by disappearing, and cessation by ending. “With right wisdom” means with the wisdom of insight. “This is called renunciation-based joy” - this joy that arises for one who, like a king looking at his own glorious wealth, has established insight and sees the breaking up of formations as sharp, keen insight knowledge flows regarding formations, is called “renunciation-based joy.” As it is said:
“For a monk with a peaceful mind, Who has entered an empty place, There is superhuman delight When rightly discerning the Dhamma. Whenever he contemplates The rise and fall of aggregates, He gains joy and happiness - That is the Deathless for those who understand.” (Dhp. 373-374)
“These” means these six renunciation-based joys that arise for one who has established insight in terms of impermanence, etc., when a desirable object appears at the six doors.
- “Past” - while sorrow may arise for one who desires but doesn’t obtain something in the present, how does it arise for the past? Even for the past, strong sorrow arises for one who recalls, “As I desire but do not obtain a desirable object now, so did I desire but not obtain in the past.”
“In regard to the unsurpassed liberations” means Arahantship is called the unsurpassed liberation, meaning for one who establishes a wish for Arahantship. “Sphere” means the sphere of Arahantship. “Establishing a longing” means for one who establishes a wish. This wish arises for one who establishes it, so because it’s rooted in the wish, it’s said “establishing a longing.” “These six are renunciation-based sorrows” - these should be understood as six renunciation-based sorrows that arise like tears flowing for one who, having established a longing for Arahantship when a desirable object appears at the six doors, establishes insight in terms of impermanence, etc., for its attainment, but is unable to make an effort and laments, “I was unable to attain Arahantship this fortnight, this month, this year,” like the Elder Mahasiva who lived at the village boundary cave. The story is detailed in the Sumangalavilasini, the commentary on the Digha Nikaya, in the explanation of Sakka’s questions. Those interested can refer to it there.
- “Equanimity arises” - here, equanimity means equanimity of ignorance. “For one who has not conquered by division” means an Arahant is called one who has conquered by division because he stands having conquered the division of defilements, so this means for a non-Arahant. “For one who has not conquered results” - here too, an Arahant is called one who has conquered results because he stands having conquered future results, so this means for a non-Arahant only. “For one who does not see danger” means for one who does not see danger or harm. “These six are house-based equanimities” - these should be understood as six house-based equanimities that arise like flies stuck on a lump of sugar, not transcending forms, etc., but stuck and attached there when a desirable object appears at the six doors.
“It transcends form” means it does not overcome form, it does not stand there due to attachment. “These six are renunciation-based equanimities” - these should be understood as six renunciation-based equanimities associated with arisen insight knowledge for one who does not become attached to the desirable, does not become averse to the undesirable, and does not become deluded in equanimity, when desirable or other objects appear at the six doors.
- “Here, based on this, abandon that” means among those thirty-six bases of beings, abandon eighteen based on eighteen. Therefore he said, “Here, bhikkhus, as to the six renunciation-based [joys],” etc. “Based on, dependent on” means by way of occurring, based on and dependent on. “Thus there is the transcendence of these” means thus by the occurrence of renunciation-based [states], the house-based [states] are transcended.
Having thus caused the abandonment of like with like, now causing the abandonment of the weak by the strong, he said, “Here, bhikkhus, as to the six renunciation-based joys,” etc. Thus, by causing the abandonment of renunciation-based sorrows by renunciation-based joys, and renunciation-based joys by renunciation-based equanimities, the abandonment of the weak by the strong is explained.
Here, standing at this point, the discussion of equanimity should be understood - In the eight attainments, for four monks who have begun insight making the first three jhanas and pure formations as a basis, the preliminary insight is either associated with joy or associated with equanimity, but the insight leading to emergence is associated only with joy. For five who have begun insight making the fourth jhana, etc., as a basis, the preliminary insight is similar to the former, but the insight leading to emergence is associated with equanimity. Referring to this, it is said, “Based on and dependent on the six renunciation-based equanimities, abandon the six renunciation-based joys.”
Not only is there this distinction of feeling in insight for a monk practicing thus, but there is also a distinction in the jhana factors, enlightenment factors, and path factors in the noble path.
What determines this distinction? Some elders say the basic jhana of insight determines it, some say the aggregates that are the object of insight determine it, some say the inclination of the person determines it. In their view too, it should be understood that this preliminary insight leading to emergence determines it. The decisive explanation of this is stated in the description of equanimity regarding formations in the Visuddhimagga.
- “Diversity” means various, many, of many kinds. “Based on diversity” means based on various objects. “Unity” means one. “Based on unity” means based on one object. What is this equanimity? Below, the equanimity of ignorance was mentioned, above the six-factored equanimity will be mentioned, here two equanimities are taken: the equanimity of tranquility and the equanimity of insight.
There, because equanimity regarding forms is one thing, and equanimity regarding sounds, etc., is another - for the equanimity regarding form is not the same as that regarding sounds, etc. Equanimity regarding form takes only form as its object, not sounds, etc. And one tranquility equanimity arises taking the earth kasina as its object when there is no equanimity regarding form, another taking the water kasina, etc. Therefore, explaining diversity based on diversity, he said, “There is, bhikkhus, equanimity regarding forms,” etc. But because there are not two or three spheres of infinite space or spheres of infinite consciousness, etc., explaining unity based on unity, he said, “There is, bhikkhus, equanimity based on the sphere of infinite space,” etc.
There, the equanimity of the sphere of infinite space is based on the sphere of infinite space by way of association, the insight equanimity of one who is contemplating the aggregates of the sphere of infinite space is based on the sphere of infinite space by way of object. The same method applies to the others.
“Abandon that” - here he causes the abandonment of the equanimity of fine-material sphere attainments by the equanimity of immaterial sphere attainments, the abandonment of fine-material sphere insight equanimity by immaterial sphere insight equanimity.
“Non-identification” - here identification means craving, insight leading to emergence is called non-identification due to the exhaustion of that. “Abandon that” - here he causes the abandonment of both the equanimity of immaterial sphere attainments and insight equanimity by insight leading to emergence.
- “Which the noble one” means which foundations of mindfulness the noble one, the Perfectly Enlightened One, cultivates. There, he should be understood as cultivating the foundations of mindfulness by establishing mindfulness in three places. “Do not wish to listen” means they do not wish to listen with faith. “Do not lend ear” means they do not establish the mind for the purpose of knowing. “Turning away” means going beyond. “From the Teacher’s instruction” means they do not think the Teacher’s advice should be taken and fulfilled. “Not pleased” means not of one’s own mind. Here, it should not be understood as being displeased due to house-based sorrow, but this is said due to the absence of a reason for being pleased with those who are not practicing. “Not saturated” means not saturated with the outflow of aversion. “Mindful and clearly comprehending” means endowed with mindfulness and knowledge. “Equanimous” means equanimous with the six-factored equanimity. “Pleased” - here too, it should not be understood as elated due to house-based joy, but this is said due to the absence of a reason for being displeased with those who are practicing. “Not saturated” means not saturated with the outflow of lust.
- “Tamed” means subdued. “Runs in only one direction” means running without turning back, it runs in only one direction, but turning back it can run in another. “Runs in eight directions” means sitting in one cross-legged posture, without turning back physically, it runs in eight directions at once by way of liberation, or sitting facing east or facing any of the other directions like south, etc., it enters the eight attainments. The rest everywhere is clear.